《道法會元》Vol. 147

This passage recounts the transmission lineage of Daoist Thunder Magic (Leifa). The protagonist Bai Yuchan (originally named Zhuge Meng), a native of Hainan, displayed exceptional intelligence from childhood. Upon reaching adulthood, he saw through worldly illusions, renouncing wealth and status to pursue the Daoist path of immortality.

During his travels to Nanshan in Guangdong, he encountered an extraordinary man dressed in rags who was actually Celestial Lord Xin (Xin Tianjun), the Daoist thunder deity governing lightning phenomena. While drinking together at an inn beside Daci Temple, Celestial Lord Xin revealed his true form—clad in black robes with eyes that shone brilliantly. He then summoned another thunder general, Marshal Liu (fully titled "Divine Empyrean Jade Pivot Cavern Mystery Law-Executing Iron-Faced Azure-Tooth Divine Lord Liu"), who transmitted the Cavern Mystery Jade Pivot Thunder Method (Dongxuan Yushu Leifa) to Bai Yuchan.

Later on the open sea, Bai received even more profound teachings of the "Cavern Mystery Secrets" from Celestial Lord Xin. This thunder method passed through several generations: Bai Yuchan obtained it from Chen Niwan, who in turn had received it from Celestial Lord Xin. The lineage eventually reached the daughter of lay practitioner Ma from Quanzhou—a woman who had practiced cultivation since childhood, refused marriage, and ultimately received thunder method transmission from Bai Yuchan.

The narrative concludes with a miraculous account: during a severe drought in Quanzhou during the Yuan Dynasty's Zhiyuan 18th year (1281 CE), when local officials' appeals to Buddhist and Daoist priests failed to bring rain, they summoned this female Ma practitioner whose rituals successfully summoned sweet rain. The text mentions various thunder ministry titles like "Great General of the Upper Hall's Curtain Roller" and "Cloud Path Escort Envoy of the Nine Heavens"—deities responsible for controlling wind, rain, thunder, protecting rulers, and delivering common people from calamities.

This scripture recounts a Daoist miracle story from the Yuan dynasty. It tells of Pu Dongbo, a female practitioner, who received revelation from thunder deities in a dream and transmitted thunder methods (Leifa) to Weng Jun (also known as Master Weng of the Thunder Chamber), who had been an official in the thunder department (Leibu) in his past life. Weng Jun was a descendant of the Zhuangyuan (top imperial scholar) Weng of Danshan and resided in Jianning (modern-day Jian'ou, Fujian).

In the 16th year of the Zhiyuan era (1279), when Zhang Jiuwan led troops into Fujian, Weng Jun (then known as Pu Xiang) was recruited as an advisor due to his exceptional intelligence and literary talent. After learning thunder methods, he returned to his hometown only to find everything changed. During a severe drought in Jianning in 1284, local officials requested Weng Jun to pray for rain, and his rituals proved remarkably effective. At that time, he had over a hundred disciples studying under him, including Zhao Jucun, the Confucian instructor of Jianning.

The text mentions that the author (Shi Chun), while traveling through Fujian in 1289, admired Weng Jun's Daoist arts and was introduced by Daoist Liu Bifeng of the Wufu Wanshou Palace to become his disciple. After serving Weng Jun for more than three years, Shi Chun witnessed how his master primarily used talismans invoking the Nine Yang, Lesser Yang, and Primordial Yang energies (Jiuyang, Shaoyang, Yuanyang zhenqi), along with the Dongxuan Nine Chapters (Dongxuan jiuzhang) ritual texts for rainmaking and healing, with immediate results. However, the author notes that Zhao Jucun and others overcomplicated their interpretations of these methods, straying from the Daoist principle that "the supreme Dao is not complex." The account concludes with Shi Chun receiving the Dongxuan Nine Chapters, the Jade Casket of the Great One (Taiyi yuji), and the Sword Tip of the Great One (Taiyi jianjian) methods in 1292, and his return to Jianning in 1295 to accompany his master back to the North Mountain Daoist cloister.

Note: The "thunder department" refers to the Daoist pantheon's celestial bureaucracy governing thunder; "Dongxuan Nine Chapters" is an important Daoist scripture; "Jade Casket of the Great One" denotes esoteric texts transmitted by the Supreme Unity deity; "Sword Tip of the Great One" likely refers to either a ritual implement or sword technique.

This passage records the ascension of the Thunder Method master Bai Yuchan (also known as Weng Jun) during the Southern Song dynasty, along with essential instructions for setting up a Thunder Method altar.

On the eleventh day of the fifth lunar month, Bai Yuchan gathered his disciples and announced: "I shall temporarily return to the Thunder Department (the Daoist celestial realm governing thunder)." As soon as he finished speaking, the rumble of thunder was heard, and he ascended into the sky. Moments later, faint thunder echoed from the steep cliffs of An Mountain east of the county office—marking his celestial transformation. His disciples selected an auspicious geomantic site near Beishan Monastery, where mountains and waters encircled the land, to bury his ritual sword (a sacred Thunder Method relic). They believed future disciples would surely attain enlightenment and ascension through this blessed location.

At that time, over five hundred followers studied the Thunder Method under Bai Yuchan. Today, the Dongxuan Sect (a Thunder Method lineage) flourishes across the land, all due to his teachings. As for whether divine responses manifest during rituals, it ultimately depends on each practitioner's cultivation. When Bai Yuchan transmitted the Thunder Method, he only accepted those with pure and cautious dispositions. Some frivolous and arrogant individuals, denied the teachings, resorted to composing the Huhai News to slander him. Such actions severed their own connection to the Dao—harming not Bai Yuchan's reputation but revealing their own hubris. In the Bing Shen year, disciple Xue Shichun faithfully recorded these events.

Concerning Thunder Method altar arrangements:

At the center, thirteen main deity tablets are enshrined, including:

• The Dongxuan Patriarch Miaoxing Zhenren
• The Divine Empyrean Jade Pivot Azure Spirit Thunder Celestial Sovereign (supreme deity of the Thunder Department)
• Marshal Deng Tianjun and General Liu Tianjun (Thunder Department commanders)
• Deities Zhang Shenjun and Ning Shenjun (overseeing Yin-Yang thunder forces)
• The Five Thunder Envoys: Ma, Guo, Fang, Deng, and Tian

Surrounding the altar, protective deities are venerated:

• Great General Xie Shenjun of the Supreme Unity Fire Bell
• Marshal Zhu Tianjun of the Supreme Unity Jade Mystery
• Local deities: territorial gods of the Nine Provinces, dragon spirits, Taisui (Year Guardian), and City Gods

Altar setup involves Gang-Dou stepping (Daoist ritual footwork):

1. With the left hand, trace the invisible character "炓" (representing Venus' crimson light) to establish the Celestial Gang star position at the altar's heart.

2. Arrange the Nine Palaces Gang positions.

3. When forming the "Noon Seal" mudra (specific finger gesture), visualize Mars descending into the Celestial Gang position.

4. Imagine Yin and Yang Qi colliding to generate thunderflames.

5. Visualize nine fire phoenixes arriving from the south, exhaling sacred flames to purify the altar's entire space—above, below, and all directions.

This scripture describes the specific procedures and incantations of Daoist Thunder Magic (a ritual technique for summoning thunder and exorcising evil). The content is divided into several key sections:

The opening section contains invocations to summon thunder deities and dispel impure energies. The practitioner recites mantras like "Heavenly Fire Thunder Gods, Nine Phoenix Fire Essences" to invoke divine power and expel malignant influences. The phrase "Om Chen Lin She" represents a typical Daoist ritual incantation (zhenyan).

Next comes the description of Bugang Tadou (Pacing the Void and Treading the Dipper), a ritual footwork pattern. The practitioner visualizes nine celestial realms (jiuxiao) above, nine sacred grottoes in the middle, and the Bagua (Eight Trigrams) with nine palaces beneath their feet. They step according to the positions of the Nine Stars of the Northern Dipper (Tianpeng, Tiannei, Tianchong, etc.), synchronizing these movements with specific hand seals (shoujue, ritual finger gestures).

The transformation ritual follows, where the practitioner visualizes themselves assuming the form of their lineage patriarch. This section mentions using the "Thunder Mudra" (leiju, a hand position for summoning thunder) and the "Five Dippers Mudra" (corresponding to the Northern Dipper constellations), while silently reciting the names of the Five Directional Star Lords.

The concluding protective incantation "White Qi (vital energy) of Primordial Chaos bathes my body" seeks divine protection from heaven and earth to vanquish demonic entities. The chant references the power of the Six Ding (Daoist guardian generals) and the Taiwei constellation official to command thunder forces.

The final lines about "formless primordial chaos transforming through the single Qi" expound the Daoist cosmogony, explaining how thunder's movement originates from the differentiation of primordial energy during cosmic genesis. The entire scripture exemplifies how Daoist ritual combines cosmological principles, astrological knowledge, and concrete ceremonial practices.

This scripture primarily describes the ritual invocation of Thunder Magic (Leifa) in Daoism—a practice that summons thunder deities through talismans and incantations. The opening Sanskrit-style mantra represents esoteric language unique to Thunder Magic, serving to harmonize the Qi (vital energy) of Heaven and Earth, Yin and Yang.

The text meticulously outlines the complete procedure for summoning thunder deities: First, the ritual begins with three strikes of the ceremonial drum (a ritual instrument) to open the celestial gate and earthly portal, followed by incense offering and recitation to summon the Duty Officer (Gongcao)—divine messengers who relay communications. The incantation emphasizes these envoys' ability to swiftly transmit decrees from the Jade Emperor and the North Pole Purple Subtlety Emperor.

Subsequently, the scripture enumerates the titles of numerous thunder deities to be invoked, including:

• High-ranking divinities like the Dongxuan Teaching Lord and the Azure Spirit Thunder Emperor of the Jade Pivot from the Divine Empyrean
• Famous thunder marshals such as Marshal Deng (Swift Fire Decree Marshal Deng) and Marshal Liu (Iron-Faced Marshal Liu with Azure Fangs)
• Thunder generals with specialized duties like Divine Lord Zhang and Divine Lord Ning
• The Five Heavenly Thunder Envoys: Ma, Guo, Fang, Deng, and Tian

A special section details the method for summoning Marshal Xin (Xin Tianjun): forming the "Si" hand-seal, visualizing fiery wind and thunder emerging from the Xun position (southeast), and guiding this energy through breathwork to unite heart and kidney Qi—ultimately manifesting the iron-faced marshal's form. This exemplifies the Daoist principle of "internal cultivation and external practice" (neilian wai fa), where external ritual efficacy depends on synchronized internal Qi circulation.

This scripture describes the specific procedures and divine manifestations within Daoist Thunder Magic (a ritual for summoning thunder deities). It consists of three main sections:

First are the ritual protocols for summoning Generals Deng and Liu of the Thunder Department. The practitioner must:

• For General Deng: During the noon hour (11 AM - 1 PM), harness the Qi of noon, form the noon mudra hand seal, and recite the mantra "Om Hong Zha Li." Visualize the celestial gate revealing a radiant golden "詗" character, then transform the "欻" character into a blue-skinned, fanged marshal with a phoenix beak, crimson hair, and wings, wielding a thunder axe while riding a fire dragon. Absorb this energy to merge with heart fire before exhaling it outward.
• For General Liu: Channel the Tian Gang Qi while forming the you-position mudra and chanting specific incantations. Visualize dark clouds at the celestial gate containing a red glow with a black horse ridden by General Liu (who may appear as either young or aged). After absorption, blend this energy with one's own water-fire elements, circulate it through the kidney palace and spinal passes, then release it from the crown.

Next follows detailed descriptions of various Thunder Department generals:

• Lesser Yang Deity: Black-faced youth with angry expression, wearing red robe and golden armor, disheveled red hair, bare feet holding a golden whip, followed by a fire-wheel chariot.
• Lü Jin Yuanfu: Black face, black robe with golden armor and green boots, tiger-tally crown, holding water wheels with both hands.
• Zhang Hao Yuanbo: Red face, red robe with golden armor and black boots, fire crown, holding fire wheels.
• Xie Yan: Black face with black beard and wrathful expression, three eyes, jade crown with crimson garments and red shoes, wielding a jade axe (bearing sun patterns) and sword.
• Elder Yang General: Blue-black elderly face, golden hair with heaven-reaching crown, red robe and golden armor with red shoes, holding a halberd on a fire-wheel chariot.
• Ning Lie Zhongci: Blue face with wolf fangs, fire crown and red robe/shoes, wielding thunder axe and drill.
• Ren Zhong Juren: Fiery red wolf-fanged face, fire crown with black robe and golden armor/red shoes, holding thunder axe and drill.
• Zhu Guang: Jade-complexioned feminine form with three eyes, black clothes and red shoes under jade crown, wielding golden axe (moon-patterned) and sword.

The conclusion presents the Thunder Department Oath:

This fierce thunder general shakes the Nine Heavens with divine might, traversing the Three Realms freely as the Celestial Emperor's loyal assistant. His ten-thousand-zhang-tall form commands all thunder deities, wind lords, rain masters, lightning mothers, and yakshas. Descending by the Jade Emperor's decree to relieve suffering, he manifests instantly when practitioners sincerely recite this method—even dispatching envoys to convey petitions to the celestial court.

This scripture describes the Thunder Rites (a ritual practice invoking thunder deities) in Daoism, specifically detailing the incantations and ceremonial procedures for summoning divine generals. It begins with a deity titled "Perfected Lord of the Dongxuan (Mysterious Cavern) Teaching" issuing a command to mobilize the Thunder Department's divine generals for assistance.

This deity claims to be dispatched by the Jade Emperor, possessing the power to traverse freely between the underworld (Palace of Dark Yin) and the aquatic realm (Court of Sea Dragons). His divine abilities include stopping rain and wind, capturing malevolent spirits, and destroying ghostly encampments. He swears a solemn oath: should he violate celestial laws, nine generations of his ancestors would suffer punishment; should he fail his devotees, heaven and earth would fall into disorder. He instructs followers to make offerings of pure tea and jujube soup on Ren-Gui days (auspicious dates in the Daoist calendar), burn peachwood incense, and promises constant companionship with the faithful.

Following this is the enigmatic "Iron-Face Incantation," composed of esoteric syllables representing the unique "thunder sounds" believed to harness lightning's power in Thunder Rites. The incantation invokes "Dongxuan Commander-in-Chief" Liu Tianjun (a principal Thunder General) alongside other thunder deities, including:

• Three-Five-Nine Yang Supreme General Liu Tianjun of the Iron-Faced Azure Fangs
• Regional deities like Lord Shao Yang Lü and Lord Zhang of Yang Valley
• Two Great Deities of the Jade Pivot who resolve conflicts
• Fire-Bell General and Lord Xie of Flowing Gold and Flying Fire
• Lord Zhu of Hua Yin's Radiant Light
• Five Great Thunder Envoys: Ma, Guo, Fang, Deng, and Tian
• Numerous officers from the Three Thunder Bureaus of the Jade Pivot in the Divine Empyrean

The ritual demands these deities descend swiftly to the altar (sacred ceremonial space). Subsequent invocations emphasize their attributes of "responding upon summons, granting every request," with repeated pleas for their manifestation.

The ceremony concludes with the "Threefold Offering" rite, depicting auspicious signs of the deities' arrival: the sky brimming with numinous qi (energy) and the altar enveloped in incense smoke. Devotees present the first libation (initial of three ritual wine offerings in Daoist liturgy), expressing sincere devotion to establish communion with the divine.

This scripture describes the detailed procedures for conducting Daoist sacrificial rituals and summoning divine generals. The "Threefold Offering Ceremony" mentioned here is a crucial element in Daoist worship, referring to the three ceremonial presentations of wine to the deities, expressing devout reverence.

At the start of the ritual, the presiding priest demonstrates sincerity through three libations, believing that the deities will perceive this and descend. This is followed by the "Sealing and Presenting the Memorial" ritual (burning talismans to transmit messages to Heaven), summoning divine generals such as Liu Tianjun. These celestial commanders possess the power to traverse heaven and earth, command wind and rain, and subdue demons. The priest invokes them by declaring, "By the Mandate of Heaven, I summon thee."

The scripture meticulously records the incantations for different rites: the "Wooden Youth Spell" for rainmaking, the "Fire Bell Spell" for clearing skies, and the "Great Virtue and Power Spell" for exorcism. The ritual also incorporates sword-wielding and water-spitting to enhance spiritual efficacy. Once the divine generals complete their tasks, a farewell ceremony is held, burning "Nine Palaces Paper" (talismans arranged according to the Nine Palaces configuration) and spitting water once more to signify the ritual’s successful conclusion.

The entire ceremony emphasizes the importance of sincerity and upright intention, asserting that only with a pure and righteous heart can one commune with the divine. This attunement allows the practitioner to "harmonize each breath with the pivot of Heaven and Earth," ensuring that the summoned generals "return to their celestial posts, maintaining solemn dignity," ready for future invocation.

This scripture describes Daoist ritual methods for praying for rain and clear weather. When praying for clear skies, the ritual master begins from the Kan position (north) and concludes at the Wu position (south). For rain prayers, the opposite sequence is followed—starting from Wu and ending at Kan.

The specific practice involves burning spirit money during the ceremony. When praying for rain, one must wait until half the paper at the Wu position has burned before extinguishing it with water. At each directional position, the practitioner visualizes Qi of different colors (Daoism associates each direction with specific colored energies), though there’s no need to blow air with the mouth. Only the presiding ritual master and the patron (the sponsor who commissions the ceremony) are permitted inside the sacred altar space—no others may enter.

The mention of "visualizing Qi of various colors" refers to the Daoist cultivation technique of cunxiang (imaginative visualization). The ritual master mobilizes the energy of specific directions by envisioning Qi of corresponding hues. The Kan position represents water, while Wu symbolizes fire. Through this directional alternation, the balance of Yin and Yang is adjusted to achieve the desired outcome—whether summoning rain or clearing the skies.